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Mandate 10 Chapter 1
1 Ἆρον ἀπὸ σεαυτοῦ, φησί, τὴν λύπην· καὶ γὰρ αὕτη ἀδελφή ἐστι τῆς διψυχίας καὶ τῆς ὀξυχολίας. "'Remove sadness [grief] from yourself,' he says; 'for this also is a sister of double-mindedness and of ill-temper.'
2 Πῶς, φημί, κύριε, ἀδελφή ἐστι τούτων;

ἄλλο γάρ μοι δοκεῖ εἶναι ὀξυχολία καὶ ἄλλο διψυχία καὶ ἄλλο λύπη.

Ἀσύνετος εἶ ἄνθρωπε, φησί, καὶ οὐ νοεῖς, ὅτι ἡ λύπη πάντων τῶν πνευμάτων πονηροτέρα ἐστὶ καὶ δεινοτάτη τοῖς δούλοις τοῦ θεοῦ καὶ παρὰ πάντα τὰ πνεύματα καταφθείρει τὸν ἄνθρωπον καὶ ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει; 		'How, Sir,' I say, 'is she a sister of these? For ill-temper seems to me to be one thing, double-mindedness another, and sadness another.'

'You are a senseless man,' says he, 'and you do not understand that sadness is more evil than all spirits, and most terrible to the servants of God, and beyond all spirits it corrupts a human person and wears out the Holy Spirit, and yet saves [him] again?'
3 ἐγώ, φημί, κύριε, ἀσύνετός εἰμι καὶ οὐ συνίω τὰς παραβολὰς ταύτας.

πῶς γὰρ δύναται ἐκτρίβειν καὶ πάλιν σῴζειν, οὐ νοῶ. 		'I, Sir,' I say, 'am senseless and do not understand these parables; for how it is able to wear out and yet save again, I do not understan
4 Ἄκουε, φησίν· οἱ μηδέποτε ἐρευνήσαντες περὶ τῆς ἀληθείας μηδὲ ἐπιζητήσαντες περὶ τῆς θεότητος, πιστεύσαντες δὲ μόνον, ἐμπεφυρμένοι δὲ πραγματείαις καὶ πλούτῳ καὶ φιλίαις ἐθνικαῖς καὶ ἄλλαις πολλαῖς πραγματείαις τοῦ αἰῶνος τούτου· ὅσοι οὖν τούτοις προσκεινται, οὐ νοοῦσι τὰς παραβολὰς τῆς θεότητος· ἐπισκοτοῦνται γὰρ ὑπὸ τούτων τῶν πράξεων καὶ καταφθείρονται καὶ γίνονται κεχερσωμένοι. 'Listen,' says he. 'Those who have never searched into the truth nor inquired concerning the divinity, but have only believed, and are entangled in business affairs and wealth and Gentile friendships and many other affairs of this age—as many, therefore, as are devoted to these things do not understand the parables of the divinity; for they are darkened by these deeds and are corrupted and become become barren.
5 καθὼς οἱ ἀμπελῶνες οἱ καλοί, ὅταν ἀμελείας τύχωσι, χερσοῦνται ἀπὸ τῶν ἀκανθῶν καὶ βοτανῶν ποικίλων, οὕτως οἱ ἄνθρωποι οἱ πιστεύσαντες καὶ εἰς ταύτας τὰς πράξεις τὰς πολλὰς ἐμπίπτοντες τὰς προειρημένας, ἀποπλανῶνται ἀπὸ τῆς διανοίας αὐτῶν, καὶ οὐδὲν ὅλως νοοῦσι περὶ δικαιοσύνης, ἀλλὰ καὶ ὅταν ἀκούσωσι περὶ θεότητος καὶ ἀληθείας, ὁ νοῦς αὐτῶν περὶ τὴν πρᾶξιν αὐτῶν καταγίνεται, καὶ οὐδὲν ὅλως νοοῦσιν. Just as fine vineyards, when they meet with neglect, are overgrown with thorns and varied weeds, so human persons who have believed and fall into these many deeds mentioned before are led astray from their understanding, and understand nothing at all concerning righteousness; rather, even when they hear concerning divinity and truth, their mind is occupied with their business, and they understand absolutely nothing at all.
6 οἱ δὲ φόβον ἔχοντες θεοῦ καὶ ἐρευνῶντες περὶ θεότητος καὶ ἀληθείας καὶ τὴν καρδίαν ἔχοντες πρὸς τὸν κύριον, πάντα τὰ λεγόμενα αὐτοῖς τάχιον νοοῦσι καὶ συνίουσιν, ὅτι ἔχουσι τὸν φόβον τοῦ κυρίου ἐν ἑαυτοῖς· ὅπου γὰρ ὁ κύριος κατοικεῖ, ἐκεῖ καὶ σύνεσις πολλή.

κολλήθητι οὖν τῷ κυρίῳ, καὶ πάντα συνήσεις καὶ νοήσεις. 		Those, however, who have the fear of God and search into divinity and truth and have their heart toward the Lord, more quickly perceive and understand all things that are said to them, because they have the fear of the Lord within themselves; for wherever the Lord dwells, there is also great understanding.

Cleave, therefore, to the Lord, and you will understand and perceive all things.'"
Summary
This text opens Commandment 10 (Mandatum 10.1), shifting focus to the spiritual danger of sadness, grief, or dejection (λύπη).

The Shepherd groups sadness as a direct "sister" to double-mindedness (διψυχία) and ill-temper (ὀξυχολία). When Hermas protests that sadness seems distinct, the Shepherd delivers a startling pneumatological paradox: sadness is the most destructive of all spiritual forces (πάντων τῶν πνευμάτων πονηροτέρα ἐστὶ), capable of "wearing out" (ἐκτρίβει) the indwelling Holy Spirit, yet possessing a paradoxical capacity to "save again" through chastening.

To explain how sadness operates, the Shepherd employs an extended agricultural metaphor: worldly entanglement in business and secular pleasures (πραγματεῖαι) leaves the soul neglected, causing it to become overgrown with weeds (χερσοῦνται ἀπὸ τῶν ἀκανθών) like an untended vineyard. True understanding (σύνεσις) belongs exclusively to those who anchor their hearts in the fear of God.
Key Themes & Theological Insights
 Sadness as a Pneumatological Hazard: Λύπη (despondency, melancholy, or toxic grief) is treated not merely as an emotion, but as an active, corrupting spiritual power that chokes out divine joy and wears down the sensitive Holy Spirit.

 The Parable of the Neglected Vineyard: Compares the human soul absorbed in secular business (πραγματεῖαι) to an abandoned vineyard overrun by thorns, incapable of receiving spiritual truth.

 The Inseparable Bond of Fear and Understanding: True intellectual and spiritual comprehension (σύνεσις) is inextricably linked to the fear of the Lord; where God dwells, wisdom naturally abounds.
Significant Greek Expressions
 ἡ λύπη ... ἀδελφή ἐστι τῆς διψυχίας καὶ τῆς ὀξυχολίας: "Sadness is a sister of double-mindedness and ill-temper." Establishes the triad of destructive inner states that plague the Christian soul in Mandatum 10.

 ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον: "Wears out / rubs away the Holy Spirit." A vivid tactile metaphor showing how persistent dejection and worldly sorrow erode the vitality of the indwelling divine presence.

 κεχερσωμένοι / χερσοῦνται: "Overgrown with weeds / rendered barren." Derived from χέρσος (uncultivated land), describing the spiritual desolation of a soul choked by secular distractions.

 ἐπισκοτοῦνται ... ὑπὸ τούτων τῶν πράξεων: "Are darkened by these deeds." Indicates that worldly preoccupations blind the mind, rendering it incapable of discerning divine truths (parables).
Mandate 10 Chapter 2
1 Ἄκουε οὖν, φησίν, ἀνόητε, πῶς ἡ λύπη ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει· "'Listen now, senseless man,' he says, 'to how sadness wears out the Holy Spirit and yet saves again:
2 ὅταν ὁ δίψυχος ἐπιβάληται πρᾶξίν τινα καὶ ταύτης ἀποτύχῃ διὰ τὴν διψυχίαν αὐτοῦ, ἡ λύπη αὕτη εἰσπορεύεται εἰς τὸν ἄνθρωπον καὶ λυπεῖ τὸ πνεῦμα τὸ ἅγιον καὶ ἐκτρίβει αὐτό. Whenever the double-minded person undertakes some business and fails in it on account of his double-mindedness, this sadness enters into the person and grieves the Holy Spirit and wears it out.
3 εἶτα πάλιν ἡ ὀξυχολία ὅταν κολληθῇ τῷ ἀνθρώπῳ περὶ πράγματός τινος, καὶ λίαν πικρανθῇ, πάλιν ἡ λύπη εἰσπορεύεται εἰς τὴν καρδίαν τοῦ ἀνθρώπου τοῦ ὀξυχολήσαντος, καὶ λυπεῖται ἐπὶ τῇ πράξει αὐτοῦ ᾗ ἔπραξε καὶ μετανοεῖ, ὅτι τὸ πονηρὸν εἰργάσατο. Then again, whenever ill-temper clings to a person concerning some matter, and he becomes exceedingly embittered, again sadness enters into the heart of the person who was ill-tempered, and he grieves over the deed which he committed and repents because he worked evil.
4 αὕτη οὖν ἡ λύπη δοκεῖ σωτηρίαν ἔχειν, ὅτι τὸ πονηρὸν πράξας μετενόησεν.

ἀμφότεραι οὖν αἱ πράξεις λυποῦσι τὸ πνεῦμα· ἡ μὲν διψυχία, ὅτι οὐκ ἐπέτυχε τῆς πράξεως αὐτῆς, ἡ δὲ ὀξυχολία λυπεῖ τὸ πνεῦμα, ὅτι ἔπραξε τὸ πονηρόν.

ἀμφότερα οὖν λυπηρά ἐστι τῷ πνεύματι τῷ ἁγίῳ, ἡ διψυχία καὶ ἡ ὀξυχολία. 		This sadness, therefore, seems to hold salvation, because having worked evil he repented.

Both deeds, therefore, grieve the Spirit: double-mindedness on the one hand, because he did not succeed in his business; and ill-temper on the other hand grieves the Spirit, because he worked evil.

Both, therefore, are sorrowful to the Holy Spirit: double-mindedness and ill-temper.
5 ἆρον οὖν ἀπὸ σεαυτοῦ τὴν λύπην καὶ μὴ θλῖβε τὸ πνεῦμα τὸ ἅγιον τὸ ἐν σοί κατοικοῦν, μήποτε ἐντεύξηται τῷ θεῷ καὶ ἀποστῇ ἀπὸ σου. Remove sadness, therefore, from yourself, and do not afflict the Holy Spirit dwelling in you, lest it intercede with God [against you] and depart from you.
6 τὸ γὰρ πνεῦμα τοῦ θεοῦ τὸ δοθὲν εἰς τὴν σάρκα ταύτην λύπην οὐχ ὑποφέρει οὐδὲ στενοχωρίαν. For the Spirit of God that was given into this flesh does not endure sadness nor constraint.'"
Summary
This text completes the explanation of the paradox introduced in Mandatum 10.1: how sadness (λύπη) can both "wear out" (ἐκτρίβει) the Holy Spirit and yet contribute to salvation (σώζει).

The Shepherd breaks down two distinct psychological scenarios that produce λύπη:

 Frustration from Double-Mindedness (διψυχία): A double-minded person attempts a task, fails due to lack of wholehearted faith, and plunges into despondency over worldly failure. This sorrow directly grieves and wears out the Holy Spirit without any moral benefit.

 Remorse from Ill-Temper (ὀξυχολία): An anger-prone person acts out in bitterness, but subsequently experiences grief over their sinful outburst. This post-sin sorrow leads to repentance (μετάνοια), which is why it "seems to hold salvation" (δοκεῖ σωτηρίαν ἔχειν).

Despite the penitential utility of remorse, the Shepherd stresses that both forms of sadness create a hostile environment for the indwelling Spirit. Because God's Spirit is inherently gentle, persistent dejection and emotional constraint (στενοχωρία) will compel the Spirit to petition God (ἐντεύξηται) and withdraw from the believer.
Key Themes & Pneumatological Dynamics
 The Two Expressions of Sadness: Differentiates between worldly, selfish grief (caused by frustrated desires/doubt) and penitential sorrow (remorse over sin).

 The Vulnerability of the Indwelling Spirit: Reaffirms Hermas's somatic pneumatology—the divine Spirit placed in human flesh (τὸ πνεῦμα τοῦ θεοῦ τὸ δοθὲν εἰς τὴν σάρκα ταύτην) cannot endure toxic emotional pressure, anxiety, or grief.

 Intercession Against the Host: Introduces the sobering warning that a grieved Holy Spirit may intercede with God against its human host, leading to divine abandonment if dejection is not cast off.
Significant Greek Expressions
 λυπεῖ τὸ πνεῦμα τὸ ἅγιον: "Grieves the Holy Spirit." Direct patristic parallel to Ephesians 4:30 (μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ), placing emotional and moral harmony as a prerequisite for spiritual indwelling.

 δοκεῖ σωτηρίαν ἔχειν: "Seems to hold salvation." Describes the indirect benefit of remorseful sadness: while not a virtue in itself, it functions as the psychological bridge to genuine repentance after a moral collapse.

 μήποτε ἐντεύξηται τῷ θεῷ: "Lest it intercede with God." Uses ἐντυγχάνω (to appeal/intercede) in a negative judicial sense—appealing to God against the person who has made the Spirit's dwelling unbearable.

 στενοχωρίαν: "Constraint / narrowness / distress." Contrasts directly with εὐρυχώριον ("spacious room") from Mandatum 5.1. Vice and melancholy create internal constriction that drives the Spirit away.
Mandate 10 Chapter 3
1 Ἔνδυσαι οὖν τὴν ἱλαρότητα, τὴν πάντοτε ἔχουσαν χάριν παρὰ τῷ θεῷ καὶ εὐπρόσδεκτον οὖσαν αὐτῷ, καὶ ἐντρύφα ἐν αὐτῇ.

πᾶς γὰρ ἱλαρὸς ἀνὴρ ἀγαθὰ ἐργάζεται καὶ ἀγαθὰ φρονεῖ καὶ καταφρονεῖ τῆς λύπης. 		"'Put on cheerfulness, therefore, which always has favor with God and is acceptable to Him, and delight in it.

For every cheerful man works good things, and thinks good things, and despises sadness.
2 ὁ δὲ λυπηρὸς ἀνὴρ πάντοτε πονηρεύεται· πρῶτον μὲν πονηρεύεται, ὅτι λυπεῖ τὸ πνεῦμα τὸ ἅγιον τὸ δοθὲν τῷ ἀνθρώπῳ ἱλαρὸν· δεύτερον δὲ λυπῶν τὸ πνεῦμα τὸ ἅγιον ἀνομίαν ἐργάζεται, μὴ ἐντυγχάνων μηδὲ ἐξομολογούμενος τῷ κυρίῳ.

πάντοτε γὰρ λυπηροῦ ἀνδρὸς ἡ ἔντευξις οὐκ ἔχει δύναμιν τοῦ ἀναβῆναι ἐπὶ τὸ θυσιαστήριον τοῦ θεοῦ. 		But the sad man always acts wickedly; first of all he acts wickedly because he grieves the Holy Spirit given to the human person as cheerful; secondly, by grieving the Holy Spirit he commits lawlessness, neither interceding [praying] nor confessing to the Lord.

For the intercession of a sad man never has power to ascend upon the altar of God.'
3 Διατί, φημί, οὐκ ἀναβαίνει ἐπὶ τὸ θυσιαστήριον ἡ ἔντευξις τοῦ λυπουμένου;

Ὅτι, φησίν, ἡ λύπη ἐγκάθηται εἰς τὴν καρδίαν αὐτοῦ.

μεμιγμένη οὖν ἡ λύπη μετὰ τῆς ἐντεύξεως οὐκ ἀφίησι τὴν ἔντευξιν ἀναβῆναι καθαρὰν ἐπὶ τὸ θυσιαστήριον.

ὥσπερ γὰρ ὄξος καὶ οἶνος μεμιγμένα ἐπὶ[1] τὸ αὐτὸ τὴν αὐτὴν ἡδονὴν οὐκ ἔχουσιν, οὕτω καὶ ἡ λύπη μεμιγμένη μετὰ τοῦ ἁγίου πνεύματος τὴν αὐτὴν ἔντευξιν οὐκ ἔχει. 		'Why, Sir,' I say, 'does the intercession of the sad man not ascend upon the altar?'

'Because,' says he, 'sadness is seated in his heart.

Sadness, therefore, being mixed with the intercession, does not allow the intercession to ascend pure upon the altar.

For just as vinegar and wine mixed together do not have the same pleasantness, so also sadness mixed with the Holy Spirit does not have the same intercession [efficacy].
[1] ἐπὶ τὸ αὐτό = at same place/time; in common, together.
4 καθάρισον οὖν σεαυτὸν ἀπὸ τῆς λύπης τῆς πονηρᾶς ταύτης, καὶ ζήσῃ τῷ θεῷ· καὶ πάντες ζήσονται τῷ θεῷ, ὅσοι ἄν ἀποβάλωσιν ἀφ' ἑαυτῶν τὴν λύπην καὶ ἐνδύσωνται πᾶσαν ἱλαρότητα. Purify yourself, therefore, from this evil sadness, and you will live to God; and all will live to God, as many as throw off sadness from themselves and put on every cheerfulness.'"
Summary
This passage brings Commandment 10 (Mandatum 10.3) to a triumphant close by prescribing the positive antidote to toxic grief and melancholy: cheerfulness (ἱλαρότης).

The Shepherd contrasts the spiritual mechanics of cheerfulness with those of sadness (λύπη):

 The Nature of Cheerfulness (ἱλαρότης): God created and bestowed the Holy Spirit upon humanity as inherently cheerful (δοθὲν ... ἱλαρόν). Embracing joy aligns the believer with the Spirit's true nature, inspiring righteous thoughts, good works, and acceptable worship.

 The Sinfulness of Sadness: Sadness is not a neutral emotion; it is an act of wickedness (πονηρεύεται) because it grieves the joyful indwelling Spirit and hinders worship.

 The Contamination of Prayer: The Shepherd illustrates the invalidation of a despondent person's prayer using the culinary metaphor of vinegar mixed with wine (ὄξος καὶ οἶνος μεμιγμένα). Just as vinegar ruins fine wine, sadness mixed into prayer destroys its purity, rendering the petition powerless to ascend to the heavenly altar of God (θυσιαστήριον τοῦ θεοῦ).

The section concludes with the universal promise attached to the Mandata: purifying oneself from λύπη and robing oneself in ἱλαρότης secures eternal life with God (ζήσει τῷ θεῷ).
Key Themes & Liturgical Pneumatology
 The Mandatory Virtue of Joy: Early Christian ethics in Hermas frames spiritual joy (ἱλαρότης) not as a rare personality trait, but as a mandatory moral garment (ἔνδυσαι) essential for spiritual health.

 The Heavenly Altar (Θυσιαστήριον): Echoes early Christian and apocalyptic liturgies (cf. Revelation 8:3–4) where genuine, Spirit-led prayers ascend as pure incense/sacrifices onto God's heavenly altar.

 Pneumatological Mixture and Contamination: Uses sensory and physical analogies (vinegar in wine) to explain how human emotional corruption degrades divine grace, blocking spiritual intercession (ἔντευξις).
Significant Greek Expressions
 ἔνδυσαι ... τὴν ἱλαρότητα: "Put on ... cheerfulness." Employs the characteristic Pauline/Early Christian metaphor of "putting on" virtue like a garment (ἐνδύω; cf. Romans 13:14; Colossians 3:12).

 τὸ πνεῦμα τὸ ἅγιον τὸ δοθὲν τῷ ἀνθρώπῳ ἱλαρόν: "The Holy Spirit given to the human person as cheerful." Asserts that the fundamental character of God's indwelling Spirit is joy and brightness, making despondency an unnatural, hostile state.

 ἡ ἔντευξις ... οὐκ ἔχει δύναμιν: "Intercession ... has no power." Highlights that prayer stripped of joy and trust lacks spiritual efficacy (δύναμις).

 ὄξος καὶ οἶνος μεμιγμένα: "Vinegar and wine mixed together." A vivid metaphor for spiritual pollution: sour bitterness corrupts the sweetness of holy communion.

Hermas: The Shepherd
Book Two
Mandates or Commandments